born 6th of July 1949, Widnes, GB
Maitreya's quest for truth began in 1971
First spiritual meeting with the Dalai Lama
1975 found his spiritual teacher in Osho
1991 Meditation-intensive with Shambu, Ibiza
Meeting of Poonjaji, Lucknow, First satori
Second satori being with Ramesh Balsekar, Bombay
Afterwards two years of meditation and retreat with Baba Purnanand and Samdarshi in the Himalayas
1995 First experience of enlightenment
1997 full enlightenment and God-realization
Since 1998 Satsangs worldwide
- writing the book “Unity“ -
2000 Founding of Maitreya Meditation Centre (“Buddhafield“), New Zealand
2007 opening Maitreya Sangha based in Germany
Now Maitreya is fulfilling his destiny as a messenger of Source. He has lost all sense of independent volition and functions only as an instrument of God.

Maitreya left his body on 14 July 2012.

Teachings

What Maitreya shares is not a system, a set of beliefs, but simply invites you to become an inner scientist, a passionate seeker of truth. Maitreya’s presence and teaching supports everyone to grow in awareness, to become a conscious lover of reality and to verify all beliefs with your own inner experience.

Put aside your ideas about the ultimate truth and experience reality directly. Unverified beliefs will not help you to be free - even if they happen to be true. ~Maitreya

Helping friends to grow in consciousness and love is my greatest satisfaction. ~Maitreya

Satsang with Maitreya is a transformative blend of meditation, advaita-based teaching and high energy. Questions are answered with wisdom, humour and love.

Satguru Kabir was born in a weaver's family and later adopted by childless Muslim weavers named Niru and Nimma, who found him near Lahara Tara lake, adjacent to the holy city of Varanasi.

A Bhakti saint, who sang the ideals of seeing all of humanity as one, his name, Kabir, is often interpreted as Guru's Grace.

A weaver by profession, Kabir ranks among the world's greatest poets. In India, he is perhaps the most quoted author. The Holy Guru Granth Sahib contains over 500 verses by Kabir. The Sikh community in particular and others who follow the Holy Granth, hold Kabir in the same reverence as the other ten Gurus.

Kabir openly criticized all sects and gave a new direction to the Indian philosophy. This is due to his straight forward approach that has a universal appeal. It is for this reason that Kabir is held in high esteem all over the world. To call Kabir a universal Guru is not an exaggeration.

Kabir is also considered one of the early northern India Sants. One source for modern adaptations of Kabir's poetry is Robert Bly's The Kabir Book: Forty-Four of the Ecstatic Poems of Kabir.

Kabir is considered the first (with Nanak) Satguru of Sikh religion and Sant Mat tradition.

Sources:

wiki

Teachings

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Tony Samara was born in England, grew up in Egypt, England, and also in Norway where he discovered the Zen Buddhist philosophy.

This discovery eventually led him to the Mount Baldy Zen Center in California, USA, where he learned the spiritual teachings of Kyozan Joshu Sasaki. Letr, he went to live and learn with shamanic communities and went on pilgrimage to religious sites in India.

He claims that at the age of 27 he experienced a moment of enlightenment.

His main countries of activity are in Europe, yet with the assistance of the Internet he is cattering also to global audience through frequent online interviews and live satsangs. His function is as a spiritual gyude who encourages all to lead their lives actively in a noble way in order to realize the evolution of human consciousness.

Verbal dialogue is not the essence of his teachings, but he explains in a direct and simple way that everyone can understand how each individual can practically integrate greater acceptance, peace and joy into their daily lives.

Sources:

http://www.tonysamara.com

Teachings

Tony Samara's teachings encourage to practice spiritual work and growth in the everyday actions using the following guiding principles :

To learn to live in harmony with nature, respecting our environment and caring for all life forms.

To be a beacon of light and an example to others in all situations.

To live a life of humility, simplicity and purity.

To promote peace and non-violence.

To remember that the physical body is our temple, which needs to be transformed, as well as the spirit; a vegetarian diet including products that are organic and full of life force is encouraged.

To be free of the consumption of drugs of any description, including tobacco. To work towards a goal of eliminating alcohol completely from our lives, thereby honouring our body as a temple of light.

To speak truthfully from the heart and have the courage to speak directly to people rather than behind their backs.

To treat others as you would like to be treated yourself.

To receive, we have to give. As we learn truly to give, we open ourselves to receive unlimited abundance. Following this philosophy, we are encouraged to contribute unconditionally 10% of our savings — if any — and 10% of our monthly earnings, to a humanitarian or spiritual cause of our choice.

To practice these teachings in our daily lives.

Tony Samara believes that “the vast majority of people go through life without directly experiencing the depths of their true self, or understanding their connection to life, or their relationship to others and to the world at large. We are often taught to only relate to the world through our senses. We think, we reason, we feel - but we do not know from our hearts what it means to be connected to what is beyond the senses.”

He recognizes that direct experiences have the potential to radically transform an individual and his or her life, as well as promote a profound and effortless letting go of past emotional, mental and physical pain and suffering.

You will also learn that love resides in the soul of everyone regardless of religion or background.

These meditations, mantras and invaluable resources provide remarkable tools for powerful transformation, and, when put into practice regularly, will show clearly their significance within their simplicity.

Inside this book Sat Tony Samara encourages everyone to:

Make spiritual practice an easy habit,

Listen for the sacred sound of Love inside of themselves,

Free ego control by letting go of the struggle,

Bring more harmony into their inner and outer worlds,

Move beyond limiting and sabotaging conditioned beliefs,

Appreciate the beautiful and sometimes surprising gifts that life offers,

Deepen and enliven their meditation and spiritual practice,

Be truly loving and joyous.

Whether you are at a crossroads, facing a personal challenge or wishing for fulfillment in every aspect of your life, Tony Samara\'s simple advice and guidance will provide you with a lifetime of new practical tools!

Soul medicine from the ancients of South America Shaman\'s Wisdom presents in a simple and practical way, universal shamanic knowledge that Tony Samara learned and experienced throughout his path to initiation. From the consumption of food to working with dreams, the four elements and the cardinal points, the presentation of some respiratory and physical exercises which support spiritual development, as well as many other topics, this book reminds us of positive ancestral wisdoms, more useful than ever in today\'s world. Help yourself to change your life for the better.

People around the world have been asking the same question for millennia, How can I have good and long lasting health?A\" This book takes you on a journey to explore the benefits of Theriaca Elixir, the state-of-the-art botanical formula created by Tony Samara. You may find that this journey answers the above question. You will also find and encounter very profound information regarding some of the most amazing plants, mushrooms and minerals in this beautiful world of ours as well as cutting edge scientific research. The book also expands on the ways to use Theriaca Elixir not only for your physical health, but also to bring this joyful and abundant experience into all aspects of your life, financial, social, ecological, mental, emotional and spiritual. In his foreword to this elucidating read, Tony Samara introduces us to the depth and to the purpose behind our experience as we enjoy the gift of Theriaca Elixir. This book is a must read for anyone interested in health and in creating an abundant life!

Swami Chidananda Saraswati (24 September 1916 – 28 August 2008) was President of the Divine Life Society, Rishikesh, India. He is well-known in India as a yogi, jnani and spiritual leader. He succeeded as President of the Divine Life Society in 1963, after the mahasamadhi of his predecessor, Swami Sivananda, who founded the Society.

He authored dozens of books on yoga and spirituality. His most well known work is Light Fountain.

Saraswati's birth name was Sridhar Rao. He received a Bachelor of Arts degree from Loyola College, Madras. He took to a life of renunciation in 1936, and joined the ashram run by Swami Sivananda in Rishikesh in 1943.

He was appointed General Secretary of the Divine Life Society in 1948. He was initiated into the Sannyas order by his guru, Swami Sivananda, on Guru Purnima day, 10 July 1949. It was then that he received his monastic name "Swami Chidananda", which means "a renunciate in the highest consciousness and bliss".

He was elected President of the Divine Life Society in August 1963, upon the mahasamadhi of Swami Sivananda.

Pundit Jagannath Misra, alias Purandar Misra, a pious Brahmin of the Vaidik sub-caste, had migrated from Sylhet and settled at Nadia or Nabadwip, a city of learned men in the Nabadwip district of West Bengal, situated on the river Ganges, seventy-five miles north of Calcutta. Jagannath Misra's wife was Sachi Devi, daughter of the scholar Nilamber Chakravarti. She also was a pious lady. A son was born to Jagannath Misra and Sachi on the night of the full moon, on 4th February, 1486 A.D., at Nabadwip.

The newborn child was named Viswambar. He was the tenth child of Jagannath Misra and Sachi Devi. The first eight--all daughters--died soon after their birth. The ninth was Viswarup, a son. He abandoned the world at sixteen when he was being forced to marry and entered a monastery in South India. The women, thinking that Sachi had lost many children, gave the tenth child, Viswambar, the bitter name of Nimai (derived from the name of the Neem tree) as a protection against all evil influences. The neighbours called him Gaur or Gaur-Hari or Gauranga (fair-complexioned) on account of his marvellous beauty. Gaur means fair and Anga means body; and they called him Gaur-Hari, because he was so fond of the name 'Hari' that nothing could soothe him, when he cried during childhood, save Hari's name.
Boyhood and Studies

Gouranga studied logic at the school of Vasudev Sarvabhauma, a reputed professor of Nyaya. The extraordinary intellect of Gauranga attracted the attention of Raghunath, author of the famous book on logic called Didheeti. Raghunath thought within himself that he was the most intelligent youth in the world. He thought that he was more intelligent than his teacher Sarvabhauma. Raghunath's one great ambition was that he should be the foremost man of learning in the whole world. But, when he found that Gauranga, though much younger than himself, was more intelligent and learned, he began to lose hope. His heart was filled with fear. Gauranga was at that time writing a commentary on Nyaya. This made Raghunath more nervous. Raghunath wanted to see the commentary of Gauranga. But he doubted whether Gauranga would consent to show it to him. Anyhow Raghunath requested Gauranga to show him his commentary on Nyaya. Gauranga readily consented to read it to Raghunath. When they were crossing the river by boat, Gauranga read out his commentary to Raghunath. Raghunath found that Gauranga's commentary was a masterly original exposition. Raghunath's hopes of occupying the first place in the world as professor of Nyaya were blasted. He wept bitterly. Gauranga asked, "Brother Raghunath, what is the matter with you? Why do you weep? I shall console you". Raghunath spoke out the truth: "Brother Gauranga, I have a strong ambition that I should attain the first place in the whole world as a professor of Nyaya. With this hope I have written a book on Nyaya thinking that it will beat out all the existing books. But my hope is entirely gone now, because your book really excels my book. It is concise, clear and original. It is indeed a scholarly production. This is the reason why I wept".

Gauranga also burst into tears. He said to Raghunath: "Is that all? Then do not weep, my dear brother. Nyaya is after all a dry philosophy. I will not be benefited much". He threw the manuscript into the river. From that moment he gave up the study of Nyaya. Look at the magnanimous heart of Gauranga! Gauranga's Nyaya was lost to the world. Didheeti of Raghunath became the first authority on Nyaya.

Gauranga mastered all branches of Sanskrit learning such as grammar, logic, literature, rhetoric, philosophy and theology. He developed marvellous talents. He was a genius. He himself started a Tol or place of learning. He was then sixteen years old and he was the youngest professor to be in charge of a Tol.

Gauranga was kind and compassionate. He was pure and gentle. He was sweet and loving. He was humane and sympathetic. He was a friend of the poor. He lived with them, served them and cheered them. He was very simple in his life.
Death of Gauranga's Father

While Gauranga was still a student, his father died. Gauranga then married Lakshmi, the daughter of Vallabhacharya. He excelled all the Pundits and defeated even a reputed scholar of another province. He made a tour of the eastern region of Bengal and received many valuable gifts from pious and generous-hearted householders. On his return he heard that his wife had died of snake-bite during his absence. He then married Vishnupriya. He entertained pupils and taught them. He became proud of his vast erudition.
A Turning Point in Gauranga's Life

In 1509, Gauranga went on a pilgrimage to Gaya with his companions. Here he met Isvar Puri, a Sannyasin of the order of Madhvacharya, and took him as his Guru. A marvellous change of life now came over Gauranga. He became a devotee of Lord Krishna. His pride of learning entirely vanished. He shouted, "Krishna, Krishna! Hari Bol, Hari Bol!". He laughed, wept, jumped, danced in ecstasy, fell on the ground and rolled in the dust. When he was in an ecstatic mood, he never ate or drank.

Gauranga proceeded to witness the footprints of Lord Krishna in the Gadadhar temple. He stood before the footprints motionless as a statue. He became absorbed in meditation. Tears gushed out of his eyes in continuous stream. His cloth was drenched with tears. He was about to fall down. Isvar Puri rushed forward and supported him. Gradually Gauranga came back to consciousness. He spoke to Isvar Puri: "Oh venerable Guru, have mercy on me. Extricate me from the quagmire of Samsara. Initiate me into the mysteries of Radha's love for Krishna. Let me develop pure Prem for Lord Krishna. Let me drink the nectar of Krishna-prema-rasa".

Isvar Puri then gave Gauranga the ten-lettered Mantra of Lord Krishna. Purva Raga (love springing from a previous cause) dawned in the heart of Gauranga. He always remained in a meditative mood. He forgot to take his food. Tears trickled down his eyes. He swooned sometimes. He muttered again and again, "Lord Krishna, my Father! Where art Thou? I cannot live without Thee. Thou art my sole refuge, my solace. Thou art my real father, mother, friend, relative and Guru. Reveal Thy form to me always". Sometimes Gauranga would gaze with vacant eyes. Sometimes he would sit in the position of meditation. He tried to conceal his silent tears from his companions. Sometimes he was unconscious of his surroundings. Gauranga wanted to go to Brindavan, but his companions forcibly took him back to Nabadwip.
Nitai

Nitai alias Nityananda was a Brahmin by birth. He took to the ascetic life at the age of twelve. He wandered about in quest of Krishna. He resided at Brindavan for sometime, but could not find out his Krishna. Gauranga took Nityananda to his own house and introduced him to his mother: "Mother, here is another son of yours. He is my elder brother. The lost Viswarup has come back to you now. Take him as your Viswarup". Sachi said to Nitai: "Child, come. Take care of your younger brother. Protect him. He is careless and thoughtless. Now I need not be anxious about him. Sit down, my child. Take your food and be happy".

Nityananda conducted Sankirtan in various places. Nabadwip resounded with Hari Nama. Nitai spent whole nights in singing the praises of Radha and Krishna. Religious processions were frequently arranged in which the devotees, headed by Gauranga and Nityananda, went dancing and singing through the streets or gathered in the courtyards of houses.

Gauranga was an embodiment of love. He lived, moved and had his being in love. His speech was full of love. He radiated love to all. His touch was a magnetism of love. He sang in love. He breathed in love. He walked in love. He showed by practice how God should be loved. He taught little by precept, but more by example. If he simply uttered one word, "You will be blessed with Bhakti", it was quite sufficient to throw a man into Samadhi and fill his heart with Prem (love). Such was Gauranga's power.

When Gauranga passed along the streets and roads, his powerful Prem current influenced and overpowered thousands. They uttered irresistibly "Hari Bol! Hari Bol!" and danced in ecstasy.
Gauranga Becomes a Sannyasin

The learned and the orthodox began to hate and oppose Gauranga. But Gauranga stood adamant. He converted only a few persons. He resolved to become a Sannyasin for their salvation. He thought within himself: "As I must get salvation for all these proud scholars and orthodox householders, I must become a Sannyasin. They will undoubtedly bow to me when they see me as a Sannyasin, and thus they will be purified, and their hearts will be filled with devotion. There is no other way of securing emancipation for them".

So, at the age of twenty-four, Gauranga got himself initiated by Swami Keshava Bharati under the name of 'Krishna Chaitanya', usually shortened into 'Chaitanya'. His mother, the tender-hearted Sachi, was heartbroken. But Chaitanya consoled her in every possible way and carried out her wishes. He bore deep love and reverence for his mother till the end of his life.

Chaitanya was extremely dispassionate. He abandoned all sorts of sensual pleasures as poison. He was very strict in observing the rules of Sannyasa. He declined to grant an interview to Raja Pratap Rudra of Orissa, because it is a great sin for a Sannyasin to see a king. It is as sinful as looking at a woman. If a Sannyasin sees a Raja or a king, gradually he will be attached to the Raja. As the mind has the habit of imitating, the Sannyasin also will begin to lead a life of luxury and have a downfall eventually. That is the reason why a Sannyasin is prohibited from seeing a Raja. Gauranga never saw a woman in the face. He did not allow any woman to approach him. He slept on the ground with bare body.

Gauranga was a great Vaishnavite preacher. He disseminated the doctrines and principles of Vaishnavism far and wide. Nityananda, Sanatan, Rupa, Swarup Damodar, Advaitacharya, Sribas, Haridas, Murari, Gadadhar and others helped Chaitanya in his mission.
Conversion of Jagai and Madhai

Jagai and Madhai of Nabadwip were the most abandoned of sinners and the worst of criminals ever known to history. They were brothers. They were the Kotwals of Nabadwip. They plundered the rich, outraged the modesty of women and committed murders on the slightest provocation. There was no heinous crime on earth which those brothers had not committed. Though Brahmins by caste, they were inveterate drunkards.

Chaitanya and Nitai undertook the serious task of reclaiming the two brothers. Chaitanya proposed to his devotees that they should go to the tent of Jagai and Madhai, doing Kirtan all the way, and then give Hari Nam to them.

Chaitanya and his devotees appeared in the streets and started the Sankirtan. Nitai was at the head of the party. He led the party to the camp of Jagai and Madhai. He then came face to face with the two brothers. Nitai said, "Pray, dear brothers, take Krishna's name and serve Krishna, for He is the Supreme Lord". This exhortation inflamed Madhai, the stronger of the two. Madhai pelted Nitai with the broken neck of an earthen jar and inflicted a gaping wound in his forehead. Blood gushed from the wound. Nitai pressed the wound with both hands to stop the gush. Madhai picked another piece of the same jar and wanted to throw it on the head of Nitai. Jagai caught hold of Madhai's arms and remonstrated with him: "Hold Madhai. You are very cruel. What is the merit of killing a Sannyasin? It will do you no good".

News was conveyed to Gauranga, who was behind in the Kirtan party, that Jagai and Madhai were killing Nitai. Gauranga immediately ran to the spot where Nitai stood wounded. He took his own cloth and wrapped it round the forehead of Nitai to stop the bleeding. He then embraced Jagai for the good he had rendered to Nitai by checking Madhai from attacking Nitai again. Jagai fell down in a state of trance. Madhai was in a state of despair. He lost all power of speech. He prostrated at the feet of Gauranga: "O Lord, I am a great sinner. Have mercy on me". Gauranga asked Madhai to go to Nitai and seek his pardon. Madhai apologized to Nitai. Nitai pardoned Madhai and embraced him. Madhai also, like his brother, fell down in a state of trance.

Afterwards those brothers became holy saints, and as beloved of the world as they were hated and dreaded in their earlier days for their brutality. They atoned for their past misdeeds by going over on their knees in utter humility before everybody who went to the river for bathing and by doing for them all sorts of menial services. They prepared, spade in hand, a bathing Ghat which is still known by the name of "Madhai's Ghat" at Nabadwip.
Talks to Washerman

Gauranga with his companions came to a washerman who was beating the clothes upon a piece of plank. He asked the washerman to say 'Hari Bol!'. The washerman thought that the mendicants had come to beg alms from him. He said to Gauranga, "Oh mendicant, I am very poor. I have nothing to give you. Gauranga said, "I do not want anything from you. Say 'Hari Bol!' at least once". The washerman refused. He thought he would be required to pay something to the mendicant. He said, "I am very poor. I cannot give up beating the cloth in order to utter the Name you have given to me". Gauranga said, "I shall do the beating of the cloth. Please say, 'Hari Bol!'". The washerman said, 'Hari Bol!'. Then Gauranga asked him to repeat the same twice. The washerman repeated twice. Then the fire of devotion started. The washerman repeated the name unasked. He began to dance in ecstasy raising both his hands high.

The wife of the washerman brought some food to the washerman. She saw her husband dancing with uplifted hands uttering: "Hari Bol! Hari Bol!". She also noticed that her husband had no consciousness of his surroundings. She tried to rouse him by calling him loudly but in vain. She was frightened. She ran to the village and said to the relatives and neighbours, "A ghost has taken possession of my husband. Please help me. Drive away the ghost from him". They all proceeded immediately to see the washerman. He was still dancing in ecstasy. They were afraid to go near him. At last a bold man caught hold of the washerman and tried to stop his dancing. He too caught the contagion and began to dance with the washerman uttering, "Hari Bol! Hari Bol!". He embraced the onlookers. They too caught the contagion and danced in ecstasy. The people of the whole village were affected. Gauranga enjoyed the scene for some time and left the place.
Pilgrimages

Chaitanya, along with his friend Nityananda, proceeded towards Orissa. He preached Vaishnavism wherever he went and held Sankirtan. He attracted thousands of people wherever he went. He stayed for some time at Puri and then proceeded to the South. Gauranga visited the Tirupathi hills, Kancheepuram and the famous Srirangam on the banks of the Cauvery. From Srirangam he proceeded to Madurai, Rameswaram and Kanyakumari. He visited also Udipi, Pandharpur and Nasik. He visited Brindavan. He bathed in the Yamuna and in several sacred pools and visited the various shrines for worship. He prayed and danced in ecstasy to his heart's content. He also visited Nabadwip, his birthplace. At last Gauranga returned to Puri and settled there. He spent his remaining days at Puri only. Disciples and admirers from Bengal, Brindavan and various other places came to Puri to pay their respects to Gauranga. Gauranga held Kirtan and religious discourses daily.
Miracle at Puri

At Puri a miracle happened. During the car festival, the car of Jagannath did not move. All the pilgrims tried their combined strength. It proved futile. The gigantic elephants of the Raja of Puri also failed to move the car. All were in a stage of suspense and dilemma. Gauranga came just then. He pushed the car by his head and the car moved at once. All the pilgrims and devotees rent the air with the sound 'Hari Bol!'.
Conversion of Sarvabhauma

Sarvabhauma Bhattacharya was a great Vedantic scholar. Once Chaitanya went in an ecstatic mood to the temple of Jagannath. He rushed to embrace the image, but fell down on the ground in a deep swoon. The guard was about to beat Gauranga. The learned scholar Sarvabhauma Bhattacharya, the minister of King Pratap Rudra of Orissa, removed Chaitanya to his house. His students carried Gauranga on their shoulders and put him down on a clean spot in the house. The devotees uttered loudly the name of 'Hari' in the ears of Gauranga. Gauranga came back to consciousness.

Sarvabhauma thought that Gauranga was a young man without any control of passion and knowledge of Vedanta. He did not like Kirtan and Nritya (dancing). He desired to re-initiate Gauranga. Gauranga humbly listened to Sarvabhauma for many days. Sarvabhauma expounded the following verse in nine different ways. Chaitanya showed his skill in Sanskrit and expounded the same verse in sixty-one different ways. Sarvabhauma was struck with wonder. The verse runs:
"Atmaramascha Munayo Nigranthapi Urukrame,
Kurvanty Ahaitukim Bhaktim Ithambhuta Guno Hari"

"Hari's qualities are so charming that the Atmarama Yogis--though they are Nigranthas (i.e., outside the influence of illusion or Shastraic injunctions)--become contemplative and are attracted by the same into adoring the Urukrama Hari with selfless love and devotion." Sarvabhauma had neither devotion nor realisation. He was only a dry learned Pundit. Gauranga was a great scholar and yet he was humble. He would never indulge in such talks as were calculated to wound the feelings of others. He would never feel a sense of elation if he got victory in his debates. Gauranga eventually converted Sarvabhauma to his faith and criticised his arguments one by one. Gauranga embraced Sarvabhauma. Sarvabhauma fainted in an ecstasy of divine joy. He then rose and danced. He prostrated at the feet of Gauranga and said, "Oh venerable Master! Logic had made my heart as hard as iron. I had no devotion. Thou hast melted me. Salutations unto thee, O powerful Lord!".

Lord Gauranga converted all the leaders of Advaita and the heads of the Vaishnavas who came under his fold. Prakasananda, the Advaitacharya of Varanasi, was also converted. The ministers of the King of Gour were subjugated. Kazi, the Governor, was conquered. The King of Orissa became Gauranga's ardent and devoted disciple. He recognised Gauranga as an Avatara of Lord Krishna.
Healing a Leper

Vasudeva was a humble, pious and good-natured Brahmin. He suffered from leprosy--a loathsome disease. He was forced to live apart from his friends and relatives on account of the abominable stench emitted by his body. He used to pick up the maggots that dropped from his sores and put them back in their place. Vasudeva had extreme compassion and equal vision. He believed that all living creatures had an equal right to live and that he had no right to deprive them (the worms) of their natural food. What a magnanimous soul with a wonderful soft heart!

Vasudeva lived in the vicinity of the temple of Kurma at Jagannath. At night he heard of Chaitanya's arrival in the temple of Kurma. Next morning he proceeded to the temple to see him. He learnt that the Master had left the place half an hour earlier. On hearing this he fell down in a faint from disappointment and sorrow, exclaiming as he fell, "O Lord Krishna, hast Thou forsaken me?".

Chaitanya, who was then passing along the road, heard the cry of Vasudeva and ran towards the temple. He lifted the leper in his arms and embraced him, and lo! the leprosy disappeared and the body became sound and beautiful. Vasudeva said, "Oh Lord! Thou hast embraced me! All people fled from me due to the stench of my body. I came here to pay my respects to Thee and see Thy lotus feet. Certainly I did not come here with any idea of being healed. The loathsome malady taught me to be humble and compassionate and to remember the Lord at all times. But a healthy body will again generate pride and vanity and I will forget the Lord".

Chaitanya consoled him and said, "O Vasudeva! My child! You have the grace of Lord Krishna. You will never again be puffed up with vanity and pride. Lord Krishna has already accepted you on account of your extreme humility and compassion towards all living creatures and even to those worms which fed on your body. Repeat Lord Krishna's Name and save men by making them also repeat Krishna's Name".
Kirtan at the Residence of Sreebas

Pundit Sreebas was a sincere devotee of Gauranga. The first Kirtan party was formed in the courtyard of Sreebas's house. It was there that the Kirtan was usually held. Chaitanya Bhagavata was written by Sreebas's grandson in his house.

There was a grand Kirtan in the house of Sreebas one night. Gauranga and the Bhaktas were dancing in great joy. Now a maid-servant entered the courtyard and made a sign to Sreebas to follow her. Sreebas left the Kirtan and went inside the house. Sreebas's only son was seriously ailing from cholera. Sreebas saw now that his son was in a dying condition. His wife was weeping. Sreebas told her, "Do not weep. This will disturb the joy of our Lord. It is a great fortune that our son is dying when Hari's Kirtan is being done in the house". In a few minutes the soul of the boy left the body. Sreebas joined in the Kirtan and danced in joy. He was not a bit affected. The matter could not be kept secret for a long time. Anyhow it reached the ears of a Kirtanist. He stopped the Kirtan. Another heard the news. He also stopped the Kirtan and wanted to see the condition of Sreebas. Gradually the Kirtanists stopped one by one. Gauranga also stopped the Kirtan and said: "How is it that I do not experience much joy today? Has anything serious happened today?". He looked at Sreebas with a pained heart.

Sreebas replied, "Can I have any danger when the Lord is doing Kirtan in my house?". Another devotee said, "It is true, my Lord, a great calamity has occurred. Pundit Sreebas's son is dead". Chaitanya said, "His son dead! When?". The devotee replied, "He died some six or seven hours ago". Chaitanya burst into tears. He said, "Sreebas, bring the child before me". The body of the child was brought before Gauranga in the courtyard. Gauranga addressed the dead child and commanded him to speak. The boy spoke: "I am leaving this body for a better existence. O Lord, may my soul cling to Thy lotus feet!". The soul again left the body of the child. Gauranga then said to Sreebas and his wife Malinee: "I and Nityananda will take the place of your departed child. Be not troubled. Be not anxious". What a large and sympathetic heart Gauranga had!
Six-Handed Divinity

The followers of Chaitanya regard Chaitanya as a six-handed Divinity. It is said that he showed his form with six hands to Sarvabhauma, Ramananda Ray and Nitai, the first two hands provided with bow and arrow, the second two with a flute in the act of playing upon it and the last two with Danda and Kamandalu (staff and pot). By this manifestation Chaitanya made Nitai understand that he was Rama as well as Krishna.
Jumping Into the Sea

When Gauranga was in a fit of devotional ecstasy, he jumped into the blue sea at Puri. He imagined that the blue sea was the Yamuna. He wanted to join in the frolics of the Gopis of Brindavan. As his body was in an emaciated condition, owing to constant fasts and vigils, it floated on the water and fell into the net of a fisherman. It was night. The fisherman was extremely glad as he felt that the net was very heavy. He thought that he had caught a big Brobdingnagian fish. He dragged the net to the shore with difficulty. He found in the net a human corpse instead of a big fish. He was disappointed. The corpse made a faint sound. The fisherman took it for a ghost or hobgoblin. He was greatly frightened. He slowly walked along the shore with trembling feet. Swaroopa and Ramananda, who were searching for their master from sunset, met the fisherman. Swaroopa asked him if he had seen Gauranga Deva anywhere. The fisherman narrated his story. Then Swaroopa and Ramananda hurried to the place where the net was lying. They removed their Master from the net and placed him on the ground. They sang the name of Hari loudly. Gauranga came back to consciousness.
His Last Words

Lord Gauranga said, "Listen Swaroopa and Ramananda Raj! The chanting of Krishna's Name is the chief means of attaining Krishna's feet in the Kali Yuga. Sankirtan of the Name is the supreme healer in the Iron Age. Sankirtan tantamounts to Vedic sacrifice. Sankirtan destroys sins and purifies the heart and creates Bhakti. Chant the name while sitting, standing, walking, eating, in bed and everywhere. The Name is omnipotent. You can repeat the Name at any place, at any time.

"Listen, Swaroopa and Ramananda! I tell you about the mental attitude with which the Name should be recited.

"Hari's Name should always be chanted by him who must be humbler than a blade of grass (which is trodden upon); who is more patient, forbearing and charitable than a tree (which does not cry out even when it is cut down, and which does not beg for water even when scorched to death, but on the contrary, offers its treasure to whosoever seeks it, bears the sun and rain itself but protects those who take shelter under it from rain and sunshine); who, however worthy of esteem should, instead of claiming respect for himself, give respect to all (from a sense of God's immanency in all beings). He who thus takes Krishna's Name gets Krishna-prem".

Lord Gauranga became more humble in spirit and recited the following Sloka:-

"Oh Lord, I ask not for wealth or followers, or for poetic genius. May my motiveless devotion to Thee continue in me whenever I take birth."

"Glorified above all is the chanting of the various names of Krishna which cleanses the mirror of Chitta (sub-conscious), which extinguishes the great forest fire of the succession of births and rebirths, which operates like the moonbeam upon the white lily of spiritual well-being, which is the elixir of life of the bride Vidya, which makes the ocean of bliss swell, which gives the chanter the fullest enjoyment of that divine love at the utterance of each word, and which bathes the mind and the senses in divine bliss."--Gauranga
Sikshashtaka

The following translation is copyright of Bhaktivedanta Book Trust International, 2004. Used with permission.

Although Lord Chaitanya was widely renowned as a scholar in his youth, he left only eight verses, called Sikshashtaka. These eight verses clearly reveal his mission and precepts. These supremely valuable prayers are translated herein.

1. Glory to the Sri Krishna Sankirtana, which cleanses the heart of all the dust accumulated for years and extinguishes the fire of conditional life, of repeated birth and death. This Sankirtana movement is the prime benediction for humanity at large because it spreads the rays of the benediction moon. It is the life of all transcendental knowledge. It increases the ocean of transcendental bliss, and it enables us to fully taste the nectar for which we are always anxious.
2. O my Lord, Your holy name alone can render all benediction to living beings, and thus You have hundreds and millions of names like Krishna and Govinda. In these transcendental names You have invested all Your transcendental energies. There are not even hard and fast rules for chanting these names. O my Lord, out of kindness You enable us to easily approach You by Your holy names, but I am so unfortunate that I have no attraction for them.
3. One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige and should be ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly.
4. O Almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers. I only want Your causeless devotional service birth after birth.
5. O son of Maharaja Nanda (Krishna), I am Your eternal servitor, yet somehow or other I have fallen into the ocean of birth and death. Please pick me up from this ocean of death and place me as one of the atoms at Your lotus feet.
6. O my Lord, when will my eyes be decorated with tears of love flowing constantly when I chant Your holy name? When will my voice choke up, and when will the hairs of my body stand on end at the recitation of Your name?
7. O Govinda! Feeling Your separation, I am considering a moment to be like twelve years or more. Tears are flowing from my eyes like torrents of rain, and I am feeling all vacant in the world in Your absence.
8. I know no one but Krishna as my Lord, and He shall remain so even if He handles me roughly by His embrace or makes me brokenhearted by not being present before me. He is completely free to do anything and everything, for He is always my worshipful Lord unconditionally.

Sources:

Divine Life Society, Sivanand Ashram,Rishikesh, India

Teachings

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If the motherly love inhabiting the hearts of all the mothers in the world were to beput together and churned, the nectar that would issue forth would perhaps approximate to Sri Sarada Devi. Sri Ramakrishna left her in this world to uphold the ideal of universal motherhood. Born of humble and pious parents at the village of Jayarambati in Bengal on the 22nd December 1853, Sri Sarada Devi grew up practically like any other village girl of those days with little schooling but plenty of work at home and in the fields. Though united with Sri Ramakrishna in wedlock at the age of hardly six, she lived with her parents most of the time in the early years. It was only in the first part of 1872 when she was about eighteen, that she arrived at Dakshineswar and started living with her saintly husband. It was during this year that Sri Ramakrishna worshipped her as "Shodasi", an aspect of the Divine Mother. With no trace of cupidity in heart and yet overflowing with the most tender love and concern for each other, the couple has left to the whole world, the supreme example of conjugal life. The next fourteen years of her life until the demise of Sri Ramakrishna in 1886 were a veritable saga of self-effacing service to her husband and his disciples. It was also a period of intensive training for her by her godly husband, who could well foresee her future role as a spiritual teacher in her own right.

The next phase of her life from 1886 to 1909, when a permanent abode (the Udbodhan House) was built for her at Calcutta, was rather chequered. She spent much of this time in pilgrimages and spiritual ministry. The last eleven years until her Mahasamadhi on the 21st July 1920 were more hectic. Apart from spiritual ministration to the earnest seekers, she had also to guide the activities of the Ramakrishna organizations. Her rare insight into the problems of Indian women who were handicapped by obsolescent social customs on the one side, and exposure to the modern western culture on the other, made her recognize the need for their education and even economic independence. That is why she was an ardent supporter of Sister Nivedita's endeavours in the field of education of Indian women. Her last message, `If you want peace of mind, do not find fault with others; rather find out your own fault and rectify them. No one is a stranger in this world. The whole world belongs to you!' is a typical reflection of her own immaculate life

Sources:

http://www.rkmasalem.org/

Teachings

1. My child, austerities or worship, practise all these things right now. Will these things be possible later on? Whatever you want to achieve, achieve it now, this is the right time.

2. What else does one obtain by the realization of God? Does a person grow two horns? No. One's mind becomes pure, and through a pure mind, one attains knowledge and awakening.

3. One who has a pure mind sees everything pure.

4. The best ornament of a woman is her modesty.

5. If my child gets covered with mud or dust, is it not my duty to cleanse him and take him on my lap?

6. Difficulties come. But they do not last for ever. You will see that they pass away like water under a bridge.

7. I am the mother of the wicked, as I am the mother of the virtuous. Whenever you are in distress, just say to yourself 'I have a mother'.

If you want peace, don't find fault with others, but find your own faults. Learn to make the world your own. Nobody is a stranger, my dear, the world is yours.

Tukārām was a prominent Marathi Sant and religious poet in the Hindu tradition in India.
He was born and lived most of his life in Dehu, a town close to Pune city in Mahārāshtra, India. He was born to a couple with the family name "Moray" - the descendent of the Mourya Clan (Āmbile) and first names Bolhobā and Kanakāi.

Through a tradition in India in bygone days, Tukaram's family name is rarely used in identifying him. Rather, in accord with another tradition in India of assigning the epithet "sant" (संत) to persons regarded as thoroughly saintly, Tukaram is commonly known in Maharashtra as Sant Tukaram (संत तुकाराम). He is also believed to be spiritual guru of Shivaji.

Scholars assign various birth years to Tukaram: 1577, 1598, 1608 and (the most likely) 1609 CE. The year of Tukaram's death --1650 CE-- is much more certain.
Tukaram's first wife, Rakhumābāi, had died in her early youth. Tukaram and his second wife, Jijābāi (also known as Āvali), had three sons: Santu or Mahādev, Vithobā, and Nārāyan.

Sources:

wiki

Teachings

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Anukulchandra was born on 14 September 1888 in Himaitpur village in the Pabna district of Bangladesh. His father was Shibchandra Chakravarty (Shandilya Gotra Kanyakubja Brahmin) and his mother was Manmohini Devi.

Anukulchandra set up a Satsang ashram, first at Pabna in Bangladesh in 1946, and then at Deoghar in India, for fostering spiritual development.The Satsang ashram at Deogarh has now become a major place of attraction in Deogarh. The four ideals of Satsanga are education, agriculture, industry, and good marriage. Actually Anukulchandra did not 'set up' any organization. The organization evolved around him. Schools, charitable hospitals, engineering workshops, a publishing house, and a printing press came up. He never wrote any book. Except one -Satyanusaran' (The Pursuit of Truth), but this was only a letter to one of his disciples Atulchandra. However, conversations of various people with Sri Sri Thakur was recorded, and his direct sayings were compiled. This has given birth to the vast literature of his direct teachings; noted among these are Satyanusaran, Punyapunthi, Anushruti, Chalar Sathi, Shashvati, and Pritibinayak.

Anukulchandra was initiated (called 'Dikhsha') by his mother on behalf of Huzur Maharaj of Radhaswami Satsang, Dayalbagh, Agra. But he had been showing tremendous spiritual signs right from his advent. He used to do 'Kirton'/Naam-Kirton ("Hare Rama- Hare Krishna"). Sometimes during this, he would go into a trance. His utterances during these trances known as “messages” were later collected and published in a book called Punyapunthi. It was at this time that he started being addressed as “Thakur”.

Mother Mata Monmohini Devi was deeply inclined to spiritualism namely prayer to the Almighty and her meditation. She was initiated by Huzur Maharaj of Dayalbagh, Radhaswami Satsang of Agra. Her spiritualism consolidated in her initiator Huzur Maharaj Ji through whom she used to taste the nectar of Heaven almost in her everyday life. In 1946 Anukulchandra went to Deoghar in Bihar and an ashram came up there as well. However, he remained unsatisfied with his followers as they could not follow him the way he wanted. He had proclaimed that unless the human society adopts the marriage rules of Varnashram, there will be no peace in the world and all development work will prove to be futile. He did not return to Pabna after the partition of India, but continued to live in Deoghar, where he left his mortal frame on 26 January 1969.

Teachings

His teachings range over almost all subjects of the world, including pure sciences. He had predicted & explained the dangers (in a scientific manner) in 1920s itself. He has given immense knowledge of the origin of the world, humans, history of the world & Indo-Aryans in particular. He spoke in details about quanta, atoms, and sub-atomic particles and has given detailed explanation on how all these created the cosmos. No one knows how he spoke on all these, many of which were discovered later by modern science. His explanations of Human Eugenics laws & dynamics of Varnashram is exhaustive. He has said that we must know the science of human breeding, to produce better quality people. All his principles are based on Ayurveda & other Vedic concepts. But his explanations are surprisingly modern.

According to Sri Sri Thakur, the Vedas were expressed at the North Pole itself. The Aryans were practitioners of the Varna system and had a proper science of marriage. This was based on genetics & eugenics.

Sri Sri Thakur said that the Supreme being (Ultimate GOD) is one & only one. All the Prophets are same and there is no difference. His ideology is based on three major concepts:

1. GOD is one and all Prophets are the same. The Latest Prophet is always the Fulfiller of all the previous prophets. He said Ram, Krishna, Buddha, Jesus Christ, Mohammad, Chaitanya & Ramkrishna Paramahans have been the Prophets & we should respect them all. Blasphemy to anyone of them is blasphemy to all.

2. Living Ideal (Guru in flesh & blood/ a living Guru). He said that the abstract God can not be comprehended by humans. So, we need a living Guru who has the attributes (some, if not all) of God. This Guru is the living embodiment of all ideals of life. When a Prophet comes he is called Sad-Guru, the most perfect Guru, and blessed are those who get such a Prophet. This chain of Prophets will continue as long as the creation exists.

3. Marriage on the principles of Varna system. That is first marriage of a man in his own varna (Savarna Marriage), then he can marry females of the lower varnas (Anulom Asavarna marriage/ Hypergamous marriage). The former is to preserve the original genetic stock of the lineage, and the subsequent ones to breed new bio-diversities. But he warned against Hypogamous (Pratiloma) marriages, where the girl is from higher varna. Progeny of such marriages are distorted by birth, as, Sri Sri Thakur "inferior sperm destroys the nodules of a superior ovum". These people, however brilliant, are anti-existence, anti-life by birth, and can not be cured.

Locations

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Swami Shivananda, the second president of the Ramakrishna Order, was popularly known as Mahapurush Maharaj. He was born probably in 1854 at Barasat of West Bengal, in a respectable and deeply religious family, Tarak (his original name) got a good education, both secular and spiritual.

When he was working in Calcutta in an English Firm, he got an opportunity of seeing Sri Ramakrishna about whom he had already heard. Later, when he met Sri Ramakrishna at Dakshineswar, the latter was pleasantly surprised to learn that he was the son of Ramkanai Ghosal, his old friend. Needles to say that Tarak had the full approval of his father for becoming a disciple of Sri Ramakrishna.

Tarak was the first person to join the monastery at Baranagore after the demise of the Master, and was christened `Swami Shivananda' while receiving the monastic orders. Though Tarak had been married, he had successfully kept up the vow of brahmacharya (celibacy). This made Swami Vivekananda remark in later days that he was a `Mahapurush.' This name stuck and he became known as `Mahapurush Maharaj.' Like his brother-disciples, he also spent a few years as an itinerant monk. But he had to settle down at the monastery in 1897 after the triumphant return of Swami Vivekananda from the West. Fro some time he was in Ceylon (Sri Lanka) also, preaching Vedanta at the behest of Swami Vivekananda. He also took a leading part in the first plague relief work of the Ramakrishna Mission in 1899. It was he who started the Ashrama at Varanasi.

But the most memorable part of his life was during his stewardship of the Ramakrishna Organizations as the president from 1922 to 1934, when he blessed a large number of people with initiation and brought spiritual solace and comfort to thousands of devotees. He passed away on the 20th February 1934 after a protracted illness which, never alienated him from his Lord whose presence he was constantly aware of. He was was one of the finest examples of the fact that the beauty and sublimity of the inner life of a holy man can never be described in words but can only be tangibly felt.

Teachings

Low thoughts will come and go. Don't mind them. Through His grace, as a result of constant practice you will get strength. Devote your whole mind to japa, meditation, worship and the study of the scriptures, whichever appeals to you for the time being.

Mere mechanical japa does not help much. You must have love for the Lord. But then, even mechanical japa has some results; after all it is Lord's name that is being repeated.

Pray to the Lord for strength, knowledge and dispassion. Pray to Him with all your heart for His grace and for devotion and faith. It is not possible for everyone to practise hard austerities, but then, through prayer everything is attained.

Swami Yogananda
(1861 - 1899)
Though counted among the disciples of Sri Ramakrishna and guided by him, Swami Yogananda was the first initiated disciple of Sri Sarada Devi, popularly known as the `Holy Mother.' Like the Mother whom he served meticulously with matchless devotion, his life was very unobtrusive for all outward appearances but very deep in inner mystic experiences, of which he sometimes gave a hint or two. Born in 1861 in an orthodox Brahmin family which was in indigent circumstances but had once been aristocratic and rich, Yogindra - the premonastic name of the Swami -- was by nature indrawn, gentle and shy. The desire to pluck a nice flower in Dakshineswar garden brought him face to face with Sri Ramakrishna whom Yogin mistook for gardener working there! He got the flower all right, but in the process, himself became a `flower plant' to be tended by a great gardener of lives. Though married, the world could never drag his mind down to worldliness. Just as pure gold cannot be shaped into ornaments but has got to be alloyed with a small quantity of other metals, Sri Ramakrishna had to `alloy' him with a bit of harshness to counter his too gentle a personality that could not last in this mundane world. But the disciple was not a goody goody simpleton. He could exercise his highly critical discernment even against his own guru or leader ( Swami Vivekananda ) when he thought it necessary. He was a good organizer. He had successfully attracted and inspired many a young man to the monastic life. He was extraordinarily devoted to the Holy Mother whom he served till the last day of his life. His congenitally frail constitution could not stand the rigors he chose to impose upon himself resulting in a rather premature death on March 28, 1899.

Sources:

http://www.vivekananda.net

Teachings

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Random Quote

The master helps the seeker in his own invincible ways, which have no parallel in the ways of the world. But if the aspirant is to be the recipient of this help, he must make a real effort to surrender himself to the Divine will of the Master.